Come! Come! Flee from the land of the north,’ says Yahweh; ‘for I have spread you abroad as the four winds of the sky,’ says Yahweh.
Parallel Translations
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Come! Come! Flee from the land of the north,’ says Yahweh; ‘for I have spread you abroad as the four winds of the sky,’ says Yahweh.
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Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.
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(2-10) Ho, ho, flee then from the land of the north, saith the LORD; for I have spread you abroad as the four winds of the heaven, saith the LORD.
Cross-references (23)
Passages linked to Zechariah 2:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 48:20 Leave Babylon! Flee from the Chaldeans! With a voice of singing announce this, tell it even to the end of the earth: say, “Yahweh has redeemed his servant Jacob!”
- Ezekiel 17:21 All his fugitives in all his bands will fall by the sword, and those who remain will be scattered toward every wind. Then you will know that I, Yahweh, have spoken it.’
- Genesis 19:17 It came to pass, when they had taken them out, that he said, “Escape for your life! Don’t look behind you, and don’t stay anywhere in the plain. Escape to the mountains, lest you be consumed!”
- Deuteronomy 28:64 Yahweh will scatter you among all peoples, from one end of the earth to the other end of the earth. There you will serve other gods which you have not known, you nor your fathers, even wood and stone.
- Isaiah 52:11-12 Depart! Depart! Go out from there! Touch no unclean thing! Go out from among her! Cleanse yourselves, you who carry Yahweh’s vessels. For you shall not go out in haste, neither shall you go by flight: for Yahweh will go before you; and the God of Israel will be your rear guard.
- Ezekiel 11:16 “Therefore say, ‘The Lord Yahweh says: “Whereas I have removed them far off among the nations, and whereas I have scattered them among the countries, yet I will be to them a sanctuary for a little while in the countries where they have come.” ’
- Revelation 18:4 I heard another voice from heaven, saying, “Come out of her, my people, that you have no participation in her sins, and that you don’t receive of her plagues,
- Isaiah 55:1 “Hey! Come, everyone who thirsts, to the waters! Come, he who has no money, buy, and eat! Yes, come, buy wine and milk without money and without price.
- Jeremiah 1:14 Then Yahweh said to me, “Out of the north, evil will break out on all the inhabitants of the land.
- Jeremiah 3:18 In those days the house of Judah will walk with the house of Israel, and they will come together out of the land of the north to the land that I gave for an inheritance to your fathers.
- Jeremiah 15:4 I will cause them to be tossed back and forth among all the kingdoms of the earth, because of Manasseh, the son of Hezekiah, king of Judah, for that which he did in Jerusalem.
- Jeremiah 31:8 Behold, I will bring them from the north country, and gather them from the uttermost parts of the earth, along with the blind and the lame, the woman with child and her who travails with child together. They will return as a great company.
- Jeremiah 31:10 “Hear Yahweh’s word, you nations, and declare it in the distant islands. Say, ‘He who scattered Israel will gather him, and keep him, as a shepherd does his flock.’
- Jeremiah 50:8 “Flee out of the middle of Babylon! Go out of the land of the Chaldeans, and be as the male goats before the flocks.
- Jeremiah 51:6 “Flee out of the middle of Babylon! Everyone save his own life! Don’t be cut off in her iniquity; for it is the time of Yahweh’s vengeance. He will render to her a recompense.
- Jeremiah 51:45 “My people, go away from the middle of her, and each of you save yourselves from Yahweh’s fierce anger.
- Jeremiah 51:50 You who have escaped the sword, go! Don’t stand still! Remember Yahweh from afar, and let Jerusalem come into your mind.”
- Ezekiel 5:12 A third part of you will die with the pestilence, and they will be consumed with famine within you. A third part will fall by the sword around you. A third part I will scatter to all the winds, and will draw out a sword after them.
- Ezekiel 12:14-15 I will scatter toward every wind all who are around him to help him, and all his bands. I will draw out the sword after them. “ ‘They will know that I am Yahweh when I disperse them among the nations, and scatter them through the countries.
- Amos 9:9 “For, behold, I will command, and I will sift the house of Israel among all the nations, as grain is sifted in a sieve, yet not the least kernel will fall on the earth.
- Zechariah 2:7 ‘Come, Zion! Escape, you who dwell with the daughter of Babylon.’
- 2 Corinthians 6:16-17 What agreement does a temple of God have with idols? For you are a temple of the living God. Even as God said, “I will dwell in them and walk in them. I will be their God and they will be my people.” Therefore “ ‘Come out from among them, and be separate,’ says the Lord. ‘Touch no unclean thing. I will receive you.
- Ruth 4:1 Now Boaz went up to the gate and sat down there. Behold, the near kinsman of whom Boaz spoke came by. Boaz said to him, “Come over here, friend, and sit down!” He came over, and sat down.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain That the design of the Prophet may be more…
That the design of the Prophet may be more clear, we must especially bear in mind the history of the case. When it was allowed the Jews, by the edict of Cyrus and of Darius, to return to their own land, that kindness was suspected by many, as though the two kings had a wish suddenly to oppress them when they had pained their object in their return. Some who dwelt comfortably among the Chaldeans and in other places, preferred to enjoy their rest rather than to return with so much trouble to their own country, where there were no houses prepared, and where there were only dreary desolations. As then the greater part of the people thus slighted the singular favor of God, of which the Prophets had so often spoken, it was necessary that this sloth, connected as it was with great impiety, should be reproved. For if any religion had touched their hearts, they must have preferred Jerusalem to the whole world, and the service of God to all earthly advantages and pleasures. Hence the self-indulgence in which the Jews had become torpid, deserved a sharp and severe reproof. This is the reason why the Prophet treats them here with so much sharpness, for otherwise they could not have been roused.
Ho! Ho! he says, as though he had said, “What means this delay? for when God has opened the door for you, ye still take your rest, as though Judea were not your inheritance, as though there were no difference between you and the profane heathens.” We now understand the object of the Prophet.
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The particle הוי, eui, is used for stimulating them; and by it the Prophet reprehends their indifference, which was a proof, as I have said, of ingratitude; for the Jews in this way showed their contempt of that favor, which ought to have been preferred far before all the wealth and the pleasures of the world.
But the reason which is added seems far-fetched, or even unsuitable — For to the four winds of heaven have I scattered you; for this could not have served to rouse the Jews to leave Babylon, and to return to the holy land promised to them by God. Yet it was very efficacious towards producing an impression on their minds; for the Lord shows, in these words, that it was in his power to restore them in safety, inasmuch as they had not been scattered here and there, except through his just vengeance. Had their enemies prevailed against them, or had they without reason been expelled from their country, a doubt might have crept in whether the promise could be relied on; but when it appeared evident that their exile was a punishment inflicted by God, they might safely conclude that he would become the author of their restoration; for he who had inflicted the wound was able to heal it.
We now then see what the Prophet had in view: he intimates that the Jews had hitherto suffered punishment from God, because they obeyed not his word, but provoked by their obstinacy his extreme vengeance; they ought then now to entertain hope, because God was pacified towards them and ready to forgive them. As then their exile was from God, the Prophet intimates that their return would not be difficult when God became reconciled to them, because the Jews had to do only with the heavenly Judge himself. In short, the Prophet designs to show that the Jews acted foolishly by continuing in exile, when liberty was given them to return; and therefore he exhorts them to hasten in time, lest the season of God’s favor should pass away, and thus the door be again closed against them. That they might not hesitate whether this was possible, he shows that it was in God’s power, for he had driven them from their country; it would not therefore be difficult for him to open a way for their return whenever he pleased. He now adds —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain He calleth to them, which partly for fear, and…
He calleth to them, which partly for fear, and partly for their own case, remained still in captivity, and so preferred their own private commodities to the benefits of God promised in his Church.
As it was I that scattered you, so have I power to restore you.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Zec 2:6 Ho, ho, [come forth], and flee from…
Zec 2:6 Ho, ho, [come forth], and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.
Ver. 6. Ho, ho, come forth, and flee from the land of the north] A proclamation to those in Babylon to make haste home, and come away for shame; now they had so fair a way made, and such free liberty given them to return. A man would wonder they should be so backward to a business of this nature. But they that were born in hell know no other heaven, as the proverb is. There they had lived a long season in peace and safety in a rich and fat though a foreign country. There they were at quiet, enjoyed their religion and customs, gotten wealth, had favourites at court; and what should they trouble themselves to remove into a country where they were sure to meet with many bitter enemies, the Samaritans and others? And who can tell whether this proclamation of King Darius be not a design to try their affection to their country, and so to fall upon such as did offer to return thither? Thus by casting perils, distrusting promises, and listening to that Improba Siren Desidia, wicked idolent Siren, they stayed half of them at least behind, whatever Josephus hath falsely storied of 4,628,000 that returned; the contrary whereto, see Ezr 2:64.
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For I have spread you abroad into the four winds] And do now offer to recollect and reduce you to your own country. See that ye shift not off me that speak from heaven. See that ye neglect not so great salvation, Heb 12:25; Heb 2:3. How often is the Lord even fain to smoke us, and so force us out of our clay cottages, toward our heavenly home. And what a shame is it to us that a heathen should say Fugiendum est ad clarissimam patriam; ibi pater, ibi omnia. We should even flee apace to our own country that is above; since there is our Father, there is all that heart can wish or need require.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Ho, ho: since Jerusalem shall be safe, rich, and…
Ho, ho: since Jerusalem shall be safe, rich, and glorious by the presence and blessings of her God, the prophet calls to the sleepy Jews, as men that need be awakened.
Come forth; set upon your journey for your own country and city, come out from your captive prisons.
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And flee; make all the haste you possibly can, and flee as men do who are pursued with danger, as men that are earnestly bent to get out of harm’s way, as the manslayer to the city of refuge. The Hebrew hath only and flee, but our translators have by that guessed at what might fill up the expression, and read, come forth, &c.
From the land of the north; Babylon, which lay north to Canaan.
For I have spread you abroad as the four winds of the heaven: as I executed my threats in scattering you, so I will perform my promise, and gather you from all quarters of the world; arise, come away, therefore.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain One would have thought that Cyrus's proclamation, which gave…
One would have thought that Cyrus's proclamation, which gave liberty to the captive Jews to return to their own land, would suffice to bring them all back, and that, as when Pharaoh gave them leave to quit Egypt and their house of bondage there, they would not leave a hoof behind; but it seems it had not that effect. There were about 40,000 whose spirits God stirred up to go, and they went; but many, perhaps the greater part, staid behind. The land of their captivity was to most of them the land of their nativity; they had taken root there, had gained a settlement, and many of them a very comfortable one; some perhaps had got estates and preferments there, and they did not think they could better themselves by returning to their own land. Patria est ubicunque bene est - My country is every spot where I feel myself happy. They had no great affection to their own land, and apprehended the difficulties in their way to it insuperable. This proceeded from a bad cause - a distrust of the power and promise of God, a love of ease and worldly wealth, and an indifference to the religion of their country and to the God of Israel himself; and it had a bad effect, for it was a tacit censure of those as foolish, rash, and given to change, that did return, and a weakening of their hands in the work of God. Such as these could not sing (Psa 137:1-9) in their captivity, for they had forgotten thee, O Jerusalem! and were so far from preferring thee before their chief joy that they preferred any joy before thee. Here is therefore another proclamation issued out by the God of Israel, strictly charging and commanding all his free-born subjects, wherever they were dispersed, speedily to return into their own land and render themselves at their respective posts there. They are loudly summoned (Zac 2:6): Ho! ho! come forth, and flee from the land of the north, saith the Lord. This fitly follows upon the promise of the rebuilding and enlarging of Jerusalem. If God will build it for them and their comfort, they must come and inhabit it for him and his glory, and not continue sneaking in Babylon. Note, The promises and privileges with which God's people are blessed should engage us, whatever it cost us, to join ourselves to them and cast in our lot among them. When Zion is enlarged, to make room for all God's Israel, it is the greatest madness imaginable for any of them to stay in Babylon. The captivity of a sinful state is by no means to be continued in, though a man be ever so easy upon temporal accounts. No: Come forth and flee with all speed, and lose no time. Escape for thy life; look not behind thee. To induce them to hasten their return, let them consider, 1. They are now dispersed, and are concerned to incorporate themselves for their mutual common defence (Zac 2:6): "I have spread you abroad as the four winds of heaven, sent some into one corner of the world and some into another; this has been your condition a long time, and therefore you should now think of coming together again, to help one another." God owns that his scattering them was in wrath, and therefore they must take this invitation as a token of God's being willing to be reconciled to them again, so that they kicked at his kindness in refusing to accept the call. 2. They are now in bondage, and are concerned to assert their own liberty; and therefore, "Deliver thyself, O Zion! flee from the oppressor, and make the best of thy way. Let us see some such bold efforts and struggles to help thyself as become the generous gracious seed of Abraham." Zac 2:7. Note, When Christ has proclaimed that deliverance to the captives which he has himself wrought out it then concerns each of us to deliver ourselves, to loose ourselves from the bands of our necks (Isa 52:2), and, since we are under grace, to resolve that sin shall not have dominion over us, Zion herself is here said to dwell with the daughter of Babylon, because many of the precious sons of Zion dwelt there, and where the people of God are there the church of God is, for it is not tied to places. Now it is not fit that Zion should dwell with the daughter of Babylon; what communion can light have with darkness? Zion will be in danger of partaking with the daughter of Babylon both in her sins and in her plagues; and therefore, "Come out of her, my people, Rev 18:4. Deliver thyself, O Zion! by a speedy return to thy own land, and do not destroy thyself by continuing in that polluted devoted land." Those that would be found among the generation of God's children must save themselves from the untoward generation of this world; it was St. Peter's charge to his new converts, Act 2:40. 3. They have seemed to be forsaken and forgotten of God, but God will now make it to appear that he espouses their cause and will plead it with jealousy, Zac 2:8, Zac 2:9. It was a discouragement to those who remained in Babylon to hear of the difficulties and oppositions which their brethren met with that had returned, by which they were still in danger of being crushed and overpowered. "And we might as well sit still" (think they) "as rise up and fall." In answer to this objection, the angel that talked with the prophet (that is, Jesus Christ) tells him what he had commission to do for their protection and the perfecting of their salvation, and herein he has an eye to the great redemption which, in the fulness of time, he was to be the author of. Christ, who is Jehovah, and the Lord of hosts, of all the hosts of heaven and earth, in both which he has a sovereign power, says, He (that is, the Father) has sent me. Note, What Jesus has done, and does, for his church against his enemies, he was sent and commissioned by the Father to do. With great satisfaction he often speaks of the Father that sent him. (1.) He is sent after the glory. After the glorious beginning of their deliverance he is sent to perfect it, for he is the finisher of that work which he is the author of. Christ is sent, in the first place, to the nation and people of the Jews, to whom pertained the glory, Rom 9:4. And he was himself the glory of his people Israel. But after the glory, after his care of them, he is sent to the nations, to be a light to lighten the Gentiles, by the power of his gospel to captivate them, and bring them, and every high thought among them, into obedience to himself. (2.) He is sent to the nations that spoiled them, to take vengeance on them for the wrongs done to Zion, when the year of his redeemed comes and the year of recompences for the controversy of Zion, Isa 34:8. He is sent to shake his hand upon them, to lift up his mighty hand against them and to lay upon them his heavy hand, to bruise them with a rod of iron and dash them in pieces like a potter's vessel, Psa 2:9. Some think it intimates how easily God can subdue and humble them with the turn of his hand; it is but shaking his hand over them and the work is done. They shall be a spoil to their servants, shall be enslaved to those whom they had enslaved, and be plundered by those whom they had plundered. In Esther's time this was fulfilled, when the Jews had rule over those that hated them (Est 9:1), and often in the time of the Maccabees. The promise is further fulfilled in Christ's victory over our spiritual enemies, his spoiling principalities and powers and making a show of them openly, Col 2:15. And it is still in force to the gospel-church. Christ will reckon with all that are enemies to it, and sooner or later will make them his footstool, Psa 110:1; Rev 3:9. (3.) What he will do for his church shall be an evident proof of God's tender care of it and affection to it: He that touches you touches the apple of his eye. This is a high expression of God's love to his church. By his resentment of the injuries done to her it appears how dear she is to him, how he interests himself in all her interests, and takes what is done against her, not only as done against himself, but as done against the very apple of his eye, the tenderest part, which nature has made very fine, has put a double guard upon, and taught us to be in a special manner careful of, and which the least touch is a great offence to. This encourages the people of God to pray with David (Psa 17:8), Keep me as the apple of thy eye; and engages them to do as Solomon directs (Pro 7:2), to keep his law as the apple of their eye. Some understand it thus: "He that touches you touches the apple of his own eye; whoever do you any injury will prove, in the issue, to have done the greatest injury to themselves." (4.) It shall be an evident proof of Christ's mission: You shall know that the Lord of hosts has sent me to be the protector of his church, that the promises made to the church are yea and amen in him. Christ's victory over our spiritual enemies proves that the Father sent him and was with him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Ho, ho,.... This word expresses a call and proclamation;…
Ho, ho,.... This word expresses a call and proclamation; and is doubled, as Kimchi observes, to confirm it; and so the Targum paraphrases it,
"proclaim to the dispersed:''
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come forth, and flee from the land of the north, saith the Lord; that is, from Babylon, which lay north of Judea; see Jer 1:13 Jer 3:12 where many of the Jews continued, and did not return with the rest when they came up out of the captivity; and are therefore called to come forth from thence in haste; and figuratively designs, either the people of God that are among the men of the world, and are called to separate from them, and have no fellowship with there; or such as will be in mystical Babylon, a little before its destruction; and will be called out of it, lest they partake of her plagues; see Rev 18:4,
for I have spread you abroad as the four winds of the heaven, saith the Lord; meaning either the dispersion of the Jews in Babylon, and other countries; or of the people of God, being scattered up and down in the jurisdiction of Rome Papal; or the sense is, that it was his will and purpose, when they were come out of Babylon, that they should be spread in the several parts of the world, to support the cause of Christ, and strengthen his interest.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Ho, ho - Ye sleepy Jews. Come forth -…
Ho, ho - Ye sleepy Jews. Come forth - Come out from your prisons. Flee - Make all the haste you can. From the land - Babylon, which lay north of Canaan. For I have spread you abroad - As I executed my threats in scattering you, so I will perform my promise, and gather you.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. Flee from the land of the north]…
Verse 6. Flee from the land of the north] From Chaldee, Persia, and Babylon, where several of the Jews still remained. See Zec 2:7.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Zec 2:6-9. Ho, Ho! — Ye sleepy Jews, come…
Zec 2:6-9. Ho, Ho! — Ye sleepy Jews, come forth — Come out from your prisons; and flee — Make all the haste you can, from the land of the north — From Chaldea, and Babylon, the chief city of it, which lay northward of Judea. The Jews, who still remained in those parts, are here exhorted to return with all speed from them, for a reason assigned, Zec 2:9. For I have spread you abroad — As I executed my threats in scattering you, and your brethren of the ten tribes, all over the world; so, in due time, I will gather you from your several dispersions, of which your present restoration from Babylon shall be an earnest. Deliver thyself, O Zion, &c. — O ye citizens of Zion, that still dwell in Babylon, make haste to come out from thence. For after the glory hath he sent me unto the nations which spoiled you — After that he is become your glory, saith the angel, I am to avenge you of your enemies. Or, the words may be considered as spoken by the prophet, and then the sense is, (as the Chaldee explains it,) “After I have given you the promise of restoring Jerusalem to such a glorious state, I (the Prophet Zechariah) am sent to execute God’s judgments, that is, to foretel that they shall be executed, upon the Chaldeans, who spoiled you of your wealth and ornaments. For he that toucheth you, &c. — God is very sensible of every injury offered to his people. See Psa 105:15. It is like hurting the eye, which is the most tender and sensible part of the body: compare Psa 17:8. And though he made the Babylonians instruments of his vengeance, yet now he will call them to an account for exceeding their commission.” — Lowth. See note on Zec 1:15. For behold, I will shake my hand upon, or over them, &c. — Namely, the nation that doth violence to my people, meaning chiefly the Babylonians. And they shall be a spoil to their servants — They shall be spoiled by, or become subject to, those to whom they were superior, and who were their servants. This seems to be a prediction of some new calamity to be brought upon the Babylonians. And accordingly we find from history, that, very soon after this time, the Babylonians revolting from Darius, he marched against Babylon with a great army; and having, after a siege of twenty months, made himself master of it, beat down its walls, put 3,000 of its principal inhabitants to death, and made captives, or slaves, of a great number. Before Cyrus, the Persians were subject to the Babylonians, and therefore are here called their servants. And ye shall know that the Lord of hosts hath sent me — These words are a continuation of the prophet’s speech: as if he had said, When this judgment is executed upon the Chaldeans, it will be an undoubted sign and proof of the truth of my mission. Compare Eze 33:33.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Ho! ho! and flee - Such being the safety…
Ho! ho! and flee - Such being the safety and glory in store for God’s people in Jerusalem, He who had so provided it, the Angel of the Lord, bids His people everywhere to come to it, saving themselves also from the peril which was to come on Babylon. So Isaiah bade them, “Go ye forth of Babylon; flee ye from the Chaldaeans with a voice of singing; declare ye, tell this, utter it to the end of the earth; say ye, The Lord hath redeemed His servant Jacob” Isa 48:20. “Depart ye, depart ye, go ye out from thence; touch no unclean thing: go ye out of the midst of her; be ye clean, that bear the vessels of the Lord” Isa 52:11; and Jeremiah, “Flee ye out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity, for this is the time of the Lord’s vengeance. He will render unto her a recompense” (Jer 51:6, add. Jer 50:8). “My people, go ye out of the midst of her, and deliver ye, every man his soul from the fierce anger of the Lord” Jer 51:45.
The words, “flee, deliver thyself,” imply an imminent peril on Babylon, such as came upon her, two years after this prophecy, in the fourth year of Darius. But the earnestness of the command, its repetition by three prophets, the context in isaiah and Jeremiah, imply something more than temporal peril, the peril of the infection of the manners of Babylon, which may have detained there many who did not return. Whence in the New Testament, the words are cited, as to the great evil city of the world; “Wherefore come out from among them and be ye separate, and touch not the unclean thing, and I will receive you” 2Co 6:17; and under the name of Babylon; “I heard another voice from heaven, saying, Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues” Rev 18:4.
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For I have spread you abroad as the four winds of heaven - The north country, although its capital and center was Babylon, was the whole Babylonian empire, called “the North” Jer 1:13-14; Jer 3:18; Jer 4:6; Jer 6:1, Jer 6:22; Jer 23:8 because its invasions always came upon Israel from the north. But the book of Esther shows that, sixty years after this, the Jews were dispersed over the 127 provinces of the Persian empire, from India (the Punjab) to Ethiopia Est 1:1; Est 3:8, Est 3:12-14; Est 8:5, Est 8:9, whether they were purposely placed by the policy of the conquerors in detatched groups, as the ten tribes were in the “cities of the Medes” 2Ki 17:6, or whether, when more trusted, they migrated of their own accord. God, in calling them to return, reminds them of the greatness of their dispersion. He had dispersed them abroad as the four winds of heaven . He, the Same, recalled them.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain North. Many Jews had not yet returned, Esther, &c.…
North. Many Jews had not yet returned, Esther, &c. --- Winds, Ezechiel v. 2, 12. (Calmet) --- Gentiles, and ye children of Sion, flee from Babylon and from sin into the true Church. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain flee from the land of the north--that is, from…
flee from the land of the north--that is, from Babylon: a type of the various Gentile lands, from which the Jews are to be recalled hereafter; hence "the four winds of heaven" are specified, implying that they are to return from all quarters (Deu 28:64; Jer 16:15; Eze 17:21). The reason why they should flee from Babylon is: (1) because of the blessings promised to God's people in their own land; (2) because of the evils about to fall on their foe (Zac 2:7-9). Babylon was soon to fall before Darius, and its inhabitants to endure fearful calamities (Isa 48:20; Jer 50:8; Jer 51:6, Jer 51:45). Many of the Jews in Zechariah's time had not yet returned to Judea. Their tardiness was owing to (1) unbelief; (2) their land had long lain waste, and was surrounded with bitter foes; (3) they regarded suspiciously the liberty of return given by Cyrus and Darius, as if these monarchs designed suddenly to crush them; (4) their long stay in Babylon had obliterated the remembrance of their own land; (5) the wealth and security there contrasted with Judea, where their temple and city were in ruins. All this betrayed foul ingratitude and disregard of God's extraordinary favor, which is infinitely to be preferred to all the wealth of the world [CALVIN and PEMBELLUS].
for I have spread you abroad--The reasoning is: I who scattered you from your land to all quarters, can also gather you again to it.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 6. Ho, ho — The Hebrew word is translated…
6. Ho, ho — The Hebrew word is translated also “woe” or “alas”; it is more than a call to attention; it always expresses a feeling of pain on the part of the speaker, arising from compassion with those who are addressed.
Flee — The time of restoration has come, when Jehovah will send judgment upon their present abode.
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The land of the north — Babylonia, the land of exile (Zec_2:7; compare Jer_3:12; Jer_3:18; Jer_23:8; see on Joe_2:20).
I have spread you abroad as the four winds of the heaven — The more important of the numerous interpretations suggested for these words are: (1) Spread out=scatter (in exile), as the four winds=to the four winds, that is, in every direction; the whole clause referring to the past judgment upon the Jews, by which they were scattered in every direction; now the prophet urges them to return from these places. This interpretation would make the land of the north, as the land of exile, practically equivalent to the four winds of heaven, an identification which may not be altogether impossible, but which is highly improbable. Another objection is the presence of the preposition as, which cannot be used in the sense of to (compare Eze_17:21; LXX. reads “from”; see below).
(2) On the assumption that the present text is correct, a more satisfactory interpretation, which retains the natural meaning of the words, regards the tense as the so-called prophetic perfect, used by the prophet because he “so transposes himself in imagination into the future that he describes the future event as if it had been already seen or heard by him” (G.-K., 106n). With this interpretation the clause supplies the reason for the appeal. The people are to flee because Jehovah does not want them to perish with their captors; he has decreed to make of them a great nation, whose influence will be felt everywhere, just as the winds of heaven blow in every direction. LXX. offers a slightly different reading, which suits the context very well, “for I will gather you from the four winds of heaven,” that is, from every direction; a promise found frequently in the Old Testament. The beginning is to be made in Babylon.
The appeal is repeated in Zec_2:7 in a slightly different form.
Zion — Understood ordinarily as a vocative, equivalent to inhabitant of Zion; applied here to those who still dwell in the land of exile, called in Zec_2:10 “daughter of Zion.” LXX. takes “Zion” as an accusative of direction — to Zion; the whole clause, “escape to Zion.” If “to Zion” is read with LXX., Zec_2:7 carries further the thought of Zec_2:6. The exiles are to escape from Babylon to Zion. This translation necessitates a change in the verb forms of Zec_2:7, which are in the feminine singular; if they are co-ordinated with “flee” in Zec_2:6 the masculine plural must be read. Since the common translation does not require any change, it should probably be retained.
With the daughter of Babylon — Among the inhabitants of Babylon. If interpreted like the common phrase daughter of Zion, the phrase used here might mean either the city of Babylon without its inhabitants (compare Lam_2:8), or the inhabitants without the city (compare Mic_4:10), or the city including its inhabitants (so most frequently); here the emphasis seems to be on dwelling among the inhabitants.
Zec_2:8-9 give one reason why they are to flee: Jehovah is about to execute judgment upon the oppressors. Zec_2:8 is one of the verses that try the patience and skill of commentators, more especially the clause, “after the glory hath he sent me.” With these words omitted the meaning becomes clear. Jehovah is sending a message of judgment to the nations, because they have “touched” his dearest possession.
Toucheth — Roughly, for the purpose of inflicting pain and suffering.
The apple of his eye — Literally, door of his eye; a different word is used in Deu_32:10, where the same idea is expressed. The reference is to the pupil of the eye, which is peculiarly sensitive to the slightest touch; so Jehovah is very sensitive to any wrong inflicted upon his people.
After the glory hath he sent me — These words have proved a puzzle to all commentators. To enumerate the various interpretations suggested would take up considerable space, while nothing would be gained by it. If the words are original it seems best to regard not only the words quoted but the entire sentence, “After the glory hath he sent me unto the nations which spoiled you,” as a parenthetical clause, spoken by the prophet. In Zec_2:6-7 he has addressed the exiles, in Zec_2:8-9 he announces judgment upon the nations; parenthetically he exclaims, I have a message not only to you exiles, but also to the nations who are oppressing you. The glory after which the speaker is sent must be understood as the fame or honor which comes to a messenger when his words are fulfilled; by the fulfillment the prophet will be attested as a true and reliable messenger of Jehovah. In the Messages of the Prophets the first part is paraphrased “the fulfillment of the prediction will bring honor to me” (compare Isa_8:18). The meaning remains practically the same if the words are interpreted as a relative clause, “who sent me after glory.…” The expression to send after glory is peculiar in this connection; the words may be out of place, or the text may have suffered corruption.
The message of judgment is contained in Zec_2:9.
For — Hebrews ki; should be left untranslated; it simply introduces the direct address, like the Greek οτι (G.-K., 157b).
I will shake — Better, I am about to shake. The Hebrew construction calls attention to the imminence of the event (G.-K., 116p.). Shake the hand is equivalent to strike (Isa_11:15; Isa_19:16).
A spoil to their servants — R.V., “to those that served them.” The judgment will be according to the lex talionis. The nations have enslaved the Jews; when Jehovah interferes the Jews will enslave the nations.
Ye shall know — The exiles, for whose encouragement even the words of judgment against the nations are uttered. When the nations are overthrown these exiles will be convinced that the prophet is a messenger of Jehovah, and they will be ready to place confidence in his other utterances.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. Ho, ho, come forth and flee] The words…
6. Ho, ho, come forth and flee] The words “come forth” are not in the Hebrew, and the R.V. omits them: Ho, ho, flee. Some would supply, “hear:” “Ho, ho (hear) and flee.”
the land of the north] i.e. Babylonia. Comp. Jer_3:12; Jer_3:18; Jer_23:8.
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have spread you abroad] Some regard this as a promise of future extension, consequent upon obedience to the call to return from Babylon. But it is rather to be understood of their past dispersion, from which the command and the providence of God are now recalling them and saying, “flee from the land of the north, and from the four winds of the heaven, for thereunto have I scattered you.” So God promises by Jeremiah that they should say, “The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them,” Jer_23:8; and again, “I will bring them from the north country, and gather them from the coasts of the earth,” Jer_31:8.
“The north country, although its capital and centre was Babylon, was the whole Babylonian empire, called ‘the north’ because its invasions always came upon Israel from the north. But the Book of Esther shews that sixty years after this the Jews were dispersed over the 127 provinces of the Persian empire, from India (the Punjaub) to Ethiopia (Est_1:1; Est_3:8; Est_3:12-14; Est_8:5; Est_8:9); whether they were purposely placed by the policy of the conquerors in detached groups, as the ten tribes were in the cities of the Medes, or whether, when more trusted, they migrated of their own accord.” Pusey.
the four winds] comp. Mat_24:31.
6–13. That they may share in the promised favour to Zion, but also (and this is put first and urgently, because the judgment was imminent) that they may escape the coming punishment of Babylon, the Jews still remaining there are called upon to return to their own country.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) The land of the north—i.e., Babylonia, as in…
(6) The land of the north—i.e., Babylonia, as in Jer_1:14; Jer_6:22; Jer_10:22.
For I have spread you abroad.—This conjugation of this verb occurs nine times in all in the Hebrew Scriptures. Seven times it is used of “stretching forth the hands;” once (Psa_68:15) it means “to scatter.” If we assign to it this latter meaning here, the tense must be taken as the actual past, and the reference must be to the dispersions which had already taken place. “The Book of Esther (Est_1:1; Est_3:8; Est_3:12-14; Est_8:5-9) shows that, sixty years after this, the Jews were dispersed over the one hundred and twenty-seven provinces of the Persian empire, from India (the Punjaub) to Ethiopia, whether they were purposely placed by the policy of the conquerors in detached groups, as the ten tribes were in the cities of the Medes (2Ki_17:6), or whether, when more trusted, they migrated of their own accord. “God, in calling them to return, reminded them of the greatness of their dispersion. He had dispersed them abroad as the four winds of heaven; He, the same, recalled them” (Pusey). Or, if we take the verb in a good sense, the tense must be regarded as the prophetic perfect, meaning, “for it is my fixed intention to spread you abroad.” According to this interpretation they are encouraged to flee from Babylon by being warned of the judgments which were to come upon her (Zec_2:8-9), and because God was determined so to bless them, that they should spread out to all quarters of the globe.
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As the four winds of the heaven.—The rendering of some, “for I will scatter you to the four winds,” as referring to a new dispersion of Israel, which loomed darkly in the future, rests on a linguistic error. LXX. deliberately paraphrases, ἐκ τῶν τεσσάρων ἀνέμων τοῦ οὐρανοῦ συνάξω ὑμᾶς, “from the four winds of heaven I will gather you.”
(6-13) This address to Zion may be taken as the words of the prophet himself, or of the angel who had been speaking before. In any case, it was intended to be communicated to the people by the prophet, whose mind had been prepared by the foregoing vision for the reception of such a revelation.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The superior angel of ver. 4 continues to speak.…
The superior angel of ver. 4 continues to speak. He calls on all the Hebrews still in dispersion to come and share this glorious state and escape the punishment which was about to fall upon the hostile kingdom. The exaltation of Jerusalem is connected with the downfall of her enemies. Ho, ho, come forth, and flee; Hebrew, "Ho, ho I and flee," or, "flee thou" (comp. Isa_48:20 Jer_51:6, Jer_51:45) A great number of the exiles had remained in Babylonia, having established themselves there, according to the injunction in Jer_29:5, etc., and grown rich. These people had refused to exchange their present prosperity for the doubtful future offered by a return to their desolate native land. But they are now called upon to "flee" from the danger that menaced the country of their adoption. Babylon is said to have been twice taken in the reign of Darius (see note on ver. 7). The land of the north; i.e. Babylonia. (comp. Jer_1:14 Jer_4:6 Jer_23:8) We should have nailed the Babylonians an Eastern people if we had dwelt in Palestine; but they always invaded this land from the north, and the great caravan route entered the country from the same quarter, so they were deemed to he a northern power. I have spread you abroad as the four winds. (Eze_17:21) The Jews had been dispersed through all parts of the extensive Babylonian empire, and that with a violence which is compared to the force of the combined winds of heaven. Keil, Wright, and others regard the words as a promise of future extension only to be obtained by a return to the promised land, translating, "I will spread you," the perfect of the text being taken to express prophetic certainty. But it is surely incongruous to comfort the dispersed Jews by the promise of a still wider dispersion. This appears to be as erroneous as the Septuagint rendering of the verb, sunaxw , "I will gather.
Vers. 6-9. A promise of triumph.
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"Ho, ho! come forth, and flee from the land of the north, saith the Lord," etc. Soon after the time of the deliverance of this prophecy, Babylon suffered greatly at the hands of Darius. The primary reference of the verses before us is to this fact, in the judgment of some vers. 6, 7 being an urgent call to flee from that city and land, and vers. 8, 9 a solemn prediction of the calamities about to come upon it, uttered in support of that call. It will, perhaps, be safer for us to use the passage in a general way, and as showing to us
(1) Zion"s perpetual duty towards God; and
(2) God"s constant devotion to Zion.
I ZION"S DUTY TOWARDS GOD. God"s people called here by that name because the prophet has been speaking specially of Jerusalem, and because the "time to favour Zion," as the life-centre of their whole community, had now come. Being so named, observe:
1. To what they are called; viz. to be separated from Babylon, and her doings, and, to a certain extent, from her people. (comp. Rev_18:4 Isa_48:20 2Co_6:17 2Ch_19:2, etc.)
2. How they are called to this; viz.
(1) with a very loud call ("Ho, ho!"), as though overcome with slumber, and not aware of the danger arising, as with persons sleeping through cold, from the peculiar insidiousness of the things of this world; (Mat_13:28 1Ti_6:9) also
(2) with a very urgent call, as though to "flee" for their lives; (Gen_19:17) and, once more,
(3) with a peculiarly imperative call, "Thus saith the Lord.
3. Why they are called to it.
(1) Partly on account of their experience in the past. Because of their previous lack of separation from God"s enemies, (see Hos_7:8 Hos_4:17) God had spread them abroad, or completely scattered them, as by the four winds of heaven, leaving no corner untouched. (compare the similar effect produced by the different figure of 2Ki_21:13)
(2) Partly on account of their then present condition. The people specially addressed seem to have been those belonging to Zion, who were dwelling in Babylon (ver. 7) at that time, where the name of Jehovah was scorned and despised, (Psa_137:3, 4 2Ki_18:35) and where they were specially exposed, therefore, to the temptations here referred to. (Dan_1:5, 8 Da 3, passim) Avoid her snares; avoid her fate. (see Jer_50:8, 9 51:6, 45)
II GOD"S DEVOTION TO ZION. If God thus calls upon his people to be peculiarly his, (1Pe_2:9) he is ready and willing, on his part, to be peculiarly theirs. After the glory" just previously spoken ofi.e. (perhaps) besides being the invisible glory and defence, as there described, of his Zion there were two further things he would do.
1. He would openly identify himself with their cause. He would let it be seen; he would "send" the Messenger-Jehovah himself to proclaim it, that they were part of himself, as it were nothing more intimately so, in real truth. (see end of ver. 8; and comp. Deu_32:10; also Exo_4:22 Act_9:4 Mat_25:40)
2. He would as openly manifest himself against their enemies. "I will shake my hand over them," and spoil those that spoil thee (comp. vers. 9 and 8). This a special proof of the presence of God with his servants, and of their mission to speak in his Name (end of ver. 9). So of Moses; (comp. Exo_3:21, 22 12:35, 36) of Barak; (Jud_1:5:12) of Christ himself. (Psa_68:18 Eph_4:8 Col_2:15)
All this:
1. A glorious picture of the state of Gods people at the time of the end.
(1) As to their nearness to God. (see such passages as Psa_67:6, 7 Rev_21:2, 3 22:4)
(2) As to their separation from evil. (Eze_43:7 Rev_21:27 Rev_22:3 Zec_14:20, Zec_14:21)
(3) As to their triumphs in Christ. (Rev_21:4 1Co_15:52-57 Ps 110 Heb_1:13 Heb_10:13, etc.)
2. An instructive lesson as to the great thing to be aimed at by us now. (Son_2:16 Joh_15:4, etc.; compare also what is shown of the importance of "holding the Head," in Col_2:19, and context; and of being "found in Christ," in Php_3:9)
Vers. 6-9. The exiles" return.
"Return." This call implies
I KNOWLEDGE OF THEIR CONDITION. In the dark days we are apt to say, "Doth God know?" This is our weakness. The cries Of the poor, the needy, and the oppressed are ever heard on high.
II CONTINUED INTEREST IN THEIR WELFARE. Israel, though scattered, was not forsaken. Affliction witnesses both as to our sin and God"s mercy. If God did not care, he would let us go on in sin. But because he loves and pities us and yearns for our home coming, he ceases not to cry, "Return.
III ADEQUATE MEANS PROVIDED FOR THEIR RESTORATION. God does not require the impossible. His commands are promises. The way is open. The exiles are free to come back. Welcome and peace are assured on the word of the Lord. But self-effort is needed. We must ourselves act.
IV GRANDEST ENCOURAGEMENT TO OBEDIENCE. The best reasons to convince the judgment. The most powerful motives to sway the heart. God appeals:
1. To the sense of right. What should be the best and the noblest? "We needs must love the highest when we see it
2. The feeling of brotherhood. The old unity might be restored. The Jews looked back with pride to the days of David and Solomon. So of the Church.
3. Their consciousness of the real dignity of their being. They were precious in God"s sight. Specially protected and dear "as the apple of his eye." Such thoughts fitted to raise our hearts, to inspire us with worthier ideas of our nature and destiny. (1Jn_3:1)
4. Their hope of better times. Obedience would bring blessedness. F.
Vers. 10-13. The joys of the Church in her great Head.
"It is a great jubilee of joy to which Zion is invited. Thrice besides is she invited with the same word, (Isa_54:1 Zep_3:14, 15 Isa_12:6) and all for the restored and renewed presence of God" (Pusey).
I THE GLORY OF HIS PRESENCE. Absenteeism is a sore evil among men, but the King of Zion is always in residence.
II THE VASTNESS OF HIS DOMINION. Not material but moral. Souls. "The riches of his inheritance in the saints." Far and wide. People of every kindred and tongue. Constant accessions of territory, till the uttermost parts of the earth are possessed.
III THE SPLENDOUR OF HIS ACHIEVEMENTS. The cross means death to evil and life to good. As when our Lord was in the world, wherever he went he brought light and blessing, so it is still. There is joy in heaven over every sinner that repenteth, and this joy is shared by the saints on earth.
IV THE BLESSEDNESS OF HIS REIGN. He rules not by force, but by love. The homage of his subjects is from the heart, and their service is freely and joyously rendered. The honours of his kingdom are not to the noble and the great of the earth, but to the good. At last the old word is fulfilled, "In his days shall the righteous flourish". F. (Psa_72:7)
Vers. 6-9. Soul-exile.
"Ho, ho, come forth, and flee from the land of the north, saith the Lord: for I have spread you abroad as the four winds of the heaven, saith the Lord," etc. This is a call of Jehovah to the Jews in Babylonian captivity to return to their own land. Cyrus had made a way for them, and publicly proclaimed their deliverance. There are expressions in these verses, as indeed in almost every verse of the book, the exact meaning of which cannot be settled: it is idle to attempt to interpret their precise significance. For example, what is meant by "I have spread you abroad as the four winds of heaven"? Some say that it means that the proclamation was to he made to every part of the land. Some, that it refers to the extent of their dispersion, that they had been scattered by the four winds of heaven. But what matters it? Again, what is meant by "After the glory hath be sent me unto the nations which spoiled you"? Some suppose the prophet to be the person who here speaks of himself as being sent. Others, the angel mentioned in ver. 4. Some read the words, "after the glory," "to win glory." And again, what is meant by "Behold, I will shake mine hand upon them, and they shall be a spoil to their servants"? The expression, perhaps, is indicative of a threatening attitude of Jehovah when about to inflict punishment upon his enemies, Dr. Wardlaw says of vers. 8, 9, "That the simplest and most natural interpretation is that which makes them refer to the fulfilment of the promise in ver. 5, "I will be the Glory in the midst of her. When this has been fulfilled when Jehovah"s house has been built, and he has returned and taken possession of it, and become anew the glory of his people and his city then, says the speaker, "He hath sent me unto the nations which spoiled you," words of which, in this connection, the most appropriate interpretation seems to be that Jehovah hath given him a commission against those nations. These words may be fairly taken to illustrate the moral exile of humanity. As the Jews in Babylon were exiled from their own land, souls are away front God in the "far country" of depravity. The point suggested is the reluctance of the exile to return. This reluctance is here seen
I IN THE EARNESTNESS OF THE DIVINE APPEAL. "Ho, ho, come forth, and flee from the land of the north, saith the Lord." Though Providence, through the interposition of Cyrus, had removed all physical obstacles to their return, still they had such lingering attachments to the land of their captivity that they seemed loth to break away. Hence the appeal of the Almighty to "flee from the land of the north." Is not this an illustration of the moral state of simmers? Though their way to return back to God has been made clear by Christ, yet return they will not. Hence how earnest and persevering the Divine call! What is the voice to humanity of the Almighty Word, the voice sounding through nature, through all history, and especially through Christ? Does it not amount to this, "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord," etc.? Return" is the word. "Flee from the land of the north." It is the land of corruption, the land of tyranny.
II IN THE POTENCY OF THE DIVINE REASONS. Several things are suggested by God as reasons why they should attend to his call and "relearn.
1. The greatness of their separation. "I have spread you abroad as the four winds of the heaven." You ought to be one people, united as loving brethren united in spirit and aim, in a common worship and a common purpose of life; but you are divided far apart. You are not in one part of the country, but at every point of the compass east, west, north, south. Do not be separated any more. Gather together into one fold. Is not this a good reason why sinners should return to God? So long as they are away from him they are divided amongst themselves. They are not only apart from each other, they are not only without sympathy with each other, but in antipathy. What a motive this to "return"!
2. The tender interest of God in them. "He that toucheth you toucheth the apple of his eye." Some regard this as meaning, "He that injures you injures himself;" as if the words meant, "He that toucheth you toucheth the pupil of his own eye." There is a great truth in this. He that injures another injures himself thereby. This is a law manifestly just and eternally irrevocable. You cannot wrong another without wronging yourself. But although this is a truth, the words, I think, convey something more than this; they convey the idea of God"s gender interest in his people. It is a charming figure. The eye is one of the most intricate and delicate structures in the human frame; and the pupil of the eye the opening by which the light of heaven enters for the purposes of vision the most sensitive, as well as important, part of that structure. Nothing can more finely convey the idea of the exquisitely tender care of Jehovah for the objects of his love. Such interest the Bible teaches with frequency and fervour. Hence we read, "In all their affliction, he is afflicted." We read, "As a father pitieth his children," etc. We read, "Can a woman forget her sucking child?" We read, "He is touched with a feeling of our infirmities," etc. What an argument is this for man"s moral return! If the Almighty Father is so tender towards us, ought we not to hurry home to his presence! The father of the prodigal son represents the universal Father of mankind. "When he was yet a great way off, his father saw him," etc.
3. The opposition of the Almighty to their enemies. "For, behold, I will shake mine hand upon them." This can be the language of no other than Jehovah, and yet is the language of one who speaks of "Jehovah" as having sent him. " There does not appear to be any reasonable explanation of this but our considering the speaker as the Divine Angel of the covenant. This is a strong reason why they should "return." They need not be afraid, therefore, of their enemies. God is against them. Is not this a good reason why sinners should return to him? They need not dread their enemies, whether they be men or devils. God says, "I will shake mine hand upon them.
CONCLUSION. Why should sinners be so reluctant to return to God? What made the Jews so reluctant "to flee from the north to break away from Babylon and return to their own land? Was it indolence? Did they so love ease as to dread exertion? Was it love of the world? Had they established prosperous businesses, and amassed such property as to tie them to the spot? Was it old association? Had they formed acquaintances in which they were interested, associates whose services promoted their private advantage, and whose fellowship yielded pleasure to their social natures? Perhaps each of these actedindolence, love of the world, old associations. And do not all these act now to prevent sinners from coming out of moral Babylon? D.T. (see Rev_18:4)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain I have spread you abroad, etc
Zec_2:6-9
I have spread you abroad, etc
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Soul-exile
This is a call of Jehovah to the Jews in Babylonian captivity to return to their own land.
These words may illustrate the moral exile of humanity. The point suggested is, the reluctance of the exile to return. This reluctance is seen--
I. In the earnestness of the Divine appeal. Return, is the word. Flee from the land of the north. It is the land of corruption and tyranny.
II. In the potency of the Divine reasons. Reasons for return are--
1. The greatness of their separation.
2. The tender interest of God in them.
3. The opposition of the Almighty to their enemies.
Conclusion--Why should sinners he so reluctant to return to God? What made the Jews so reluctant to break away from Babylon? Was it indolence? Was it love of the world? Was it old association? Do not all these act now, to prevent sinners from coming out of moral Babylon? (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Zec_2:6. North] Babylon, north of Jerusalem; an address to…
CRITICAL NOTES.]
Zec_2:6. North] Babylon, north of Jerusalem; an address to such Jews as still remained there, through infirmity, ties of property, &c. The urgency of the call denoted by repetition, Ho, ho! Spread] Scattered in violence.
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Zec_2:7. Zion] i.e. inhabitants of Zion; God’s people dwelling with the daughter, i.e. the people, of Babylon, personified as a woman (Psa_9:14; Psalms 138).
Zec_2:8-9, After] obtaining glory (Zec_2:5), the speaker is sent to inflict vengeance upon the enemies. “To get glory upon the heathen, i.e. to display the glory of God upon the heathen through the judgment by which their power is broken, and the heathen world is made to serve the people of God [Keil].
Zec_2:9. For] An additional explanation. The angel of the Lord would swing (shake) his hand, as a gesture of menace or symbol of miraculous power (cf. Isa_11:15; Isa_19:16) over the nations. As a consequence they would be a spoil to the Jews who had been obliged to serve them. Know] here, and in Zec_2:11, signifies as frequently, to know by experience [Henderson].
HOMILETICS
THE CALL TO QUIT THE WORLD.—Zec_2:6-9
When God had promised to rebuild and enlarge Jerusalem, dwell in it and glorify it, his people should have been glad to return to it. But all did not obey the proclamation of Cyrus and come back to their own land. Many Jews still remained in Babylon. They are urgently called to leave the devoted city, and avail themselves without delay to return to their own country. Apply this generally, and learn—
I. That God calls men out of the world. “Come forth.” Careless and indifferent to their origin and their destiny, they live in ease and forgetfulness of God. Hardened by sin and overcome by the world, they are deaf to entreaty and disobedient to warning. But at length God rouses and restores them to himself. This call to men is—
1. Earnest.
2. Repeated.
3. Effectual.
II. That men are reluctant to obey the call. Through love of the world they are prejudiced against the work and the ways of God. Unwilling to embark in difficulty, they linger in danger. This reluctance springs from many causes.
1. Continuance in sin obliterates remembrance of spiritual good. The Jews forgot their own land, and preferred the wealth of Babylon to Jerusalem their chief joy. Worldly men are concerned for nothing beyond present enjoyments.
2. Present possessions are thought more certain than future good. The present world to them is real. Power, position, and riches are seen and felt. But they disbelieve in future blessings. “Demas hath forsaken me, having loved this present world.”
3. Unbelief leads men to disregard all calls to God. The Jews might doubt the power of God, the sincerity of the proclamation, and the benefits of returning to Jerusalem. The commands of God seem unreasonable, the calls to duty prejudicial to selfish interests, to indolent and wicked men. Others may go to the celestial city, but they remain in the city of destruction.
III. That sufficient motives to comply with the call are presented to men. God deals with them as reasonable and intelligent creatures. He does not constrain or force men out of the world. Many reasons are given in the text.
1. Though God has punished yet he loves men. “For I have spread you abroad as the four winds of heaven.” Far and wide had they been dispersed; with violence had they been punished; yet God recalled them, and would have mercy upon them.
2. Though men have disobeyed the call yet they are not forsaken. Call after call is given to the Jews. They had been ungrateful and disobedient, but God invites them again with love and urgency.
3. Though invitations are given to man yet disobedience will endanger their souls. God was about to destroy Babylon and punish the oppressors, to spoil the nations who had persecuted his people. The alarm is given. “Ho, ho, come forth.”
1. In the world is danger. “Flee” like Lot from Sodom. Speed your way and lose no time. “Escape for thy life; look not behind thee.”
2. In the world is captivity. “Deliver thyself.” From sin and sloth, from danger and eternal death. “My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the Lord” (Jer_51:45; Jer_50:8; Jer_51:6).
THE BLESSEDNESS OF ISRAEL, AND THE PERILS OF HER PERSECUTORS.—Zec_2:8
That God will avenge his people is a doctrine of the New as of the Old Testament (2Th_1:6). For our comfort we shall describe those whom God avenges; in order to excite to adoration, show the intensity of Divine sympathy; for the purpose of warning, refer to the perils of persecutors; and for the fortifying of patience, point out the season of vengeance.
I. The subjects of the Lord’s concern. “He that toucheth you.”
1. A sinful and perverse people. Not a nation of Enochs, Abrahams, nor Johns, but an erring, provoking nation.
2. An afflicted and chastened people. Here is the secret of concern. A father pities his petulant and wayward child if he be wounded and troubled.
3. A chosen people. God could choose no other but a sinful people, for the whole earth was corrupt. He chose them, knowing their future sins—ordained that from them should come the Saviour of the world.
4. A penitent people. God comforts none of his servants until they mourn their sinfulness and perversity. He always loves them, but the beam of his consolation cannot reach them when they wilfully immure themselves in the strongholds of sin.
II. The intensity of Divine sympathy. “He that toucheth you toucheth the apple of his eye.” Tears flow at once if the eye be touched. In this figure we see the truth illustrated—
1. That the sufferings of the saints personally affect the Lord. He is far more affected by the malice of our enemies than we are. Our sufferings compared with his are as the striking of the body to the wounding of the eye. When Jesus hung upon the cross they touched the apple of his eye.
2. We learn also that the Lord feels our woes instantly. The idea seems to be that the moment the saints are touched the Lord is. However sudden the attack, he knows and feels.
III. The peril of persecutors. The pronoun his, is understood by some as referring to the subjects of Divine vengeance. Whether it be so or not, this is certain—they stand under condemnation. To touch a king or a king’s son is treason. God accounts indignities offered to Israel as indignities offered to himself. Pharaoh touched them and was destroyed; the Amalekites and Canaanites fought against them and were defeated; Assyrians strove to enslave them and were discomfited. Babylon was laid in the dust; Rome was spoiled, and ultimately ruined.
IV. The season of vengeance “After the glory.” After the return to their own land; after their penitence and purification. It was in God’s own time. When the saints have entered the New Jerusalem, their robes being made white, then the Lord will avenge his own elect in a special and final sense.—Stems and Twigs.
HOMILETIC HINTS AND OUTLINES
Zec_2:7-8. Two classes addressed.
1. The careless and indifferent. Those in the world, living in ease and sin.
2. Those in Babylon who should be in Zion. Christians are out of their place in the pleasures and pursuits of the world. “Come out from among them, and be ye separate, and touch not the unclean thing, and I will receive you,” &c. (2Co_6:17-18; Rev_18:4).
Zec_2:8-9. The Messiah, not the prophet nor the angel mentioned (Zec_2:4), is here intended. “Observe the evidence of the Divinity of the speaker here, in the terms used by him: ‘I will shake my hand at them.’ This can be the language of no other than Jehovah; and yet it is the language of one who speaks of ‘Jehovah’ as having ‘sent him’ ”—[Wardlaw].
We have here the twofold object of Christ’s mission.
1. To glorify the Church. “After the glory”—in restoring and edifying the Church. Manifesting his glory to his people (Joh_17:6).
2. To destroy the enemies. He hath “sent me to the nations which spoiled you.” Mark—
(1) The ease with which this is done. “I will shake mine hand upon them.” A mere wave of the hand is sufficient to crush all opposition. What must be the stroke of the hand, if the mere shaking will prostrate the foe!
(2) The power with which this is done. The nations are spoiled of their strength and honour—made slaves to those over whom they tyrannized.
3. To reveal God to men. “And ye shall know that the Lord of hosts hath sent me.”
Zec_2:8. How admirably adapted to popular instruction and impression is the imagery of Scripture. Who does not in a moment understand and feel the allusion before us? “He that toucheth you,” &c. It reminds us of union: it shows valuation: it bespeaks attention: it expresses sympathy. Let the adversaries of his people learn their danger, Let this encourage us to do anything for the people of God. Let his people also learn to do their duty. If God is so concerned for them, how should they regard and be concerned for his glory [Jay].
ILLUSTRATIONS TO CHAPTER 2
Zec_2:7. Deliver thyself.
“How vain and poor, and little worth,
Are all these glittering toys of earth
That lure us here!
Dreams of sleep, that death must break,
Alas! before it bids us wake,
Ye disappear” [Manrique].
Zec_2:8. Apple. It is a charming image. The eye is one of the most intricate and delicate structures in the human frame; and the pupil of the eye—the opening by which the light of heaven enters for the purpose of vision,—the most delicate and easily injured, as well as important, part of that structure. Nothing can more finely convey the idea of the sensitively tender care of Jehovah for the objects of his love. There are many figures in the Bible expressive of the same sentiment: there is no one more exquisitely beautiful than this [Wardlaw].
Zec_2:9. Shake. God is known by his power; that power is known by his works; and how shall we approach to estimate him, unless we examine those works? [Macculloch].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Up! Up!
Up! Up!
These two words express urgency and add emphasis to the following command. The words can be translated with an expression that communicates urgency in your language. AT: "Run! Run!" or "Hurry! Hurry!" (See: Doublet)
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the land of the north
This refers to Babylon.
I have scattered you like the four winds of the skies
The phrase "the four winds of the skies" means "in every direction." Yahweh compares causing the people to live in many different countries with the way that the wind can blow from any direction. AT: "I have scattered you in all directions" (See: Simile)
you who live with the daughter of Babylon
The phrase "daughter of Babylon" refers to the city of Babylon. Yahweh speaks of the city as if it were a daughter. AT: "you who live in Babylon" (See: Metaphor)
translationWords
Yahweh
declare
Zion
life
Babylon
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:6-13 God’s call for the exiles’ return from Babylon…
2:6-13 God’s call for the exiles’ return from Babylon anticipated his people’s restoration to the land of Israel (2:6-9) and the restoration of his presence to his people in Jerusalem (2:10-13).
2:6 Come away! The emphatic command carries the force of a promise that the Lord would lead his people out of exile and into a restored Jerusalem (cp. Isa 55:1). • the land of the north: It was necessary to travel north in order to move to the east, so Babylonia was thought of as lying in the north. • four winds: The Hebrew exiles would return to Judah and Jerusalem from all directions (see Ezek 12:14; 37:9).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.